| Barnes' Notes on the Bible The Holy Ghost - Who appointed all this. The whole arrangement in the service of the tabernacle is represented as having been under the direction of the Holy Spirit, or this was one of his methods of teaching the great truths of religion, and of keeping them before the minds of people. Sometimes that Spirit taught by direct revelation; sometimes by the written word, and sometimes by symbols. The tabernacle, with its different apartments, utensils, and services, was a permanent means of keeping important truths before the minds of the ancient people of God. This signifying - That is, showing this truth, or making use of this arrangement to impress this truth on the minds of people that the way into the holiest of all was not yet made manifest. That the way into the holiest of all - Into heaven - of which the Most Holy place in the tabernacle was undoubtedly designed to be an emblem. It was the place where the visible symbol of God - the Shekinah - dwelt; where the blood of propitiation was sprinkled, and was, therefore, an appropriate emblem of that holy heaven where God dwells, and whence pardon is obtained by the blood of the atonement. Was not yet made manifest - The way to heaven was not opened or fully understood. It was not known how people could appear before God, or how they could come with the hope of pardon. That way has now been opened by the ascension of the Redeemer to heaven, and by the assurance that all who will may come in his name. While as the first tabernacle was yet standing - As long as it stood, and the appointed services were held in it. The idea is, that until it was superseded by a more perfect system, it was a "proof" that the way to heaven was not yet fully and freely optioned, and that the Holy Spirit "designed" that it should be such a proof. The apostle does not specify in what the proof consisted, but it may have been in something like the following. (1) it was a mere "symbol," and not the "reality" - showing that the true way was not yet fully understood. (2) it was entered but once a year - showing that there was not access at all times. (3) it was entered only by the High Priest - showing that there was not free end full access to all the people. (4) it was accessible only by Jews - showing that the way in which all men might be saved was not then fully revealed. The sense is, that it was a system of types and shadows, in which there were many burdensome rites and many things to prevent people from coming before the symbol of the divinity, and was, therefore, an "imperfect system." All these obstructions are now removed; the Saviour - the great High Priest of his people - has entered heaven and "opened it to all true believers," and all of every nation may now have free access to God; see Hebrews 9:12; compare Hebrews 10:19-22.
Clarke's Commentary on the BibleThe Holy Ghost this signifying - These services were divinely appointed, and by each of them the Holy Spirit of God is supposed to speak. The way into the holiest - That full access to God was not the common privilege of the people, while the Mosaic economy subsisted. That the apostle means that it is only by Christ that any man and every man can approach God, is evident from Hebrews 10:19-22, and it is about this, and not about the tabernacle of this world, that he is here discoursing. I have already observed that the apostle appears to use the word σκηνη, or tabernacle, in the general sense of a dwelling place; and therefore applies it to the temple, which was reputed the house or dwelling place of God, as well as the ancient tabernacle. Therefore, what he speaks here concerning the first tabernacle, may be understood as applying with propriety to the then Jewish temple, as well as to the ancient tabernacle, which, even with all their sacrifices and ceremonies, could not make the way of holiness plain, nor the way to God's favor possible.
Gill's Exposition of the Entire BibleThe Holy Ghost this signifying,.... This shows that the Holy Ghost existed under the Old Testament; that he is a distinct person in the Godhead, a personal act being here ascribed to him; that he is truly and properly God, the God whose service the priests accomplished in the tabernacle; and by whom Moses was admonished to make all things in it according to the pattern, and by whom the high priest was warned not to come at all times within the vail; moreover, that the Levitical ordinances were of God, and that they had a spiritual signification; that the Old Testament saints were not without some knowledge of the spiritual meaning of them; and that the Holy Ghost was the author of that knowledge; particularly by enjoining the high priest to enter within the vail but once a year, he gave a plain and strong intimation, that the way into the holiest of all was not yet manifest, while as the first tabernacle was yet standing; by which is meant, not only the first part of the tabernacle, as in Hebrews 9:2 but the whole of it; and not only that, but the temple built in its room, and also the whole Levitical service is included; and the sense is, that while the tabernacle and tabernacle worship, the temple and temple service, were in being, "the way into the holiest of all was not yet manifest": the Vulgate Latin and all the Oriental versions render it, "the way of the saints"; of the priests who ministered in holy things, and were holy to the Lord, and of all the saints that lived before Christ; not that they did not go to heaven, but their way to it was not so manifestly known; life and immortality were not so clearly brought to light, as now by the Gospel; though rather it designs holy places, even heaven itself, which was typified by the holy place within the vail; and may be called the holiest of all, it being the residence of the holy God, holy angels, and holy men, and is sanctified by the presence of Christ, for his people, and where perfect holiness will be the glory of it: the way to it is not by works of righteousness done by men, which being imperfect cannot justify, and so not save, though this is the way men naturally seek and take; but Christ is the only way, and he is the plain, pleasant, and safe one: now let it be observed, that heaven was not shut to the Old Testament saints; there was a way into it for them, and they went the same way New Testament saints do; and that way was in some measure known, but it was not fully manifested; it lay hid in obscure prophecies, types, shadows, and sacrifices; hence being more clearly revealed under the Gospel dispensation, in comparison, of its former obscurity, and with respect to the manifestation of it, it is called a "new way".
Vincent's Word StudiesThe Holy Ghost Speaking through the appliances and forms of worship. The intimation is that God intended to emphasize, in the old economy itself, the fact of his inaccessibility, in order to create the desire for full access and to prepare the way for this. The way into the holiest of all (τὴν τῶν ἁγίων ὁδὸν) Lit. the way of the holies. For the construction comp. ὸδὸν ἐθνῶν way of the Gentiles, Mark 10:5. The phrase N.T.o. Τῶν ἀγίων as in Hebrews 9:12, Hebrews 9:24, Hebrews 9:25; Hebrews 10:19. While as the first tabernacle was yet standing (ἔτι τῆς πρώτης σκηνῆς ἐχούσης στάσιν) By the first tabernacle is meant the first division. The point is that the division of the tabernacle showed the limitations of the Levitical system, and kept the people from coming directly to God. Of this limitation the holy place, just outside the second veil, was specially significant; for the holy place barred priests and people alike from the holy of holies. The priests could not pass out of it into the holy of holies; the people could not pass through it to that sanctuary, since they were not allowed in the holy place. The priests in the holy place stood between the people and God as revealed in the shrine. Εξούσης στάσιν, lit. had standing. The phrase N.T.o. Στάσις everywhere in N.T. except here, is used in its secondary sense of faction, sedition, insurrection. Here in its original sense. Note that the sense is not physical and local as the A.V. implies, but remained a recognized institution.
Geneva Study Bible{3} The Holy Ghost this signifying, that the way into the holiest of all was not yet made manifest, while as the first tabernacle was yet standing: (3) Of that yearly rite and the ceremony, he gathers that the way into heaven was not opened by such sacrifices, which was shadowed by the Holiest of all. For why did only the high priest enter in, excluding all others, to offer sacrifices there both for himself and for others, and after, shut the Holiest of all again?
People's New Testament 9:8 The Holy Spirit this signifying. The divine arrangement, which suffered only the high priest to enter into the Holiest of all, signified that the way into the Holy of Holies above was not yet made manifest, or revealed to men. It required the Gospel to open the way. The veil was yet over the mystery of redemption. While as the first tabernacle was yet standing. So long as the first tabernacle or temple worship stood as the divine service, the true and living way opened up through Christ was not made manifest. Even the high priest himself could go to the mercy seat only once a year (Heb 9:7).
Wesley's Notes 9:8 The Holy Ghost evidently showing - By this token. That the way into the holiest - Into heaven. Was not made manifest - Not so clearly revealed. While the first tabernacle, and its service, were still subsisting - And remaining in force.
Jamieson-Fausset-Brown Bible Commentary8. The Holy Ghost-Moses himself did not comprehend the typical meaning (1Pe 1:11, 12). signifying-by the typical exclusion of all from the holiest, save the high priest once a year. the holiest of all-heaven, the antitype. the first tabernacle-the anterior tabernacle, representative of the whole Levitical system. While it (the first tabernacle, and that which represents the Levitical system) as yet "has a standing" (so the Greek, that is, "has continuance": "lasts"), the way to heaven (the antitypical "holiest place") is not yet made manifest (compare Heb 10:19, 20). The Old Testament economy is represented by the holy place, the New Testament economy by the Holy of Holies. Redemption, by Christ, has opened the Holy of Holies (access to heaven by faith now, Heb 4:16; 7:19, 25; 10:19, 22; by sight hereafter, Isa 33:24; Re 11:19; 21:2, 3) to all mankind. The Greek for "not yet" (me po) refers to the mind of the Spirit: the Spirit intimating that men should not think the way was yet opened [Tittmann]. The Greek negative, "ou po," would deny the fact objectively; "me po" denies the thing subjectively.
Matthew Henry's Concise Commentary9:6-10 The apostle goes on to speak of the Old Testament services. Christ, having undertaken to be our High Priest, could not enter into heaven till he had shed his blood for us; and none of us can enter, either into God's gracious presence here, or his glorious presence hereafter, but by the blood of Jesus. Sins are errors, great errors, both in judgment and practice; and who can understand all his errors? They leave guilt upon the conscience, not to be washed away but by the blood of Christ. We must plead this blood on earth, while he is pleading it for us in heaven. A few believers, under the Divine teaching, saw something of the way of access to God, of communion with him, and of admission into heaven through the promised Redeemer, but the Israelites in general looked no further than the outward forms. These could not take away the defilement or dominion of sin. They could neither discharge the debts, nor resolve the doubts, of him who did the service. Gospel times are, and should be, times of reformation, of clearer light as to all things needful to be known, and of greater love, causing us to bear ill-will to none, but good-will to all. We have greater freedom, both of spirit and speech, in the gospel, and greater obligations to a more holy living.
Matthew Henry's Whole Bible CommentaryVerses 8-14 In these verses the apostle undertakes to deliver to us the mind and meaning of the Holy Ghost in all the ordinances of the tabernacle and legal economy, comprehending both place and worship. The scriptures of the Old Testament were given by inspiration of God; holy men of old spoke and wrote as the Holy Ghost directed them. And these Old-Testament records are of great use and significancy, not only to those who first received them, but even to Christians, who ought not to satisfy themselves with reading the institutes of the Levitical law, but should learn what the Holy Ghost signifies and suggests to them thereby. Now here are several things mentioned as the things that the Holy Ghost signified and certified to his people hereby. I. That the way into the holiest of all was not yet made manifest, while the first tabernacle was standing, v. 8. This was one lesson the Holy Ghost would teach us by these types; the way to heaven was not so clear and plain, nor so much frequented, under the Old Testament as under the New. It is the honour of Christ and the gospel, and the happiness of those who live under it, that now life and immortality are brought to light. There was not that free access to God then that there is now; God has now opened a wider door; and there is room for more, yea, even for as many as are truly willing to return unto him by Christ. II. That the first tabernacle was only a figure for the time then present, v. 9. It was a dark dispensation, and but of short continuance, only designed for awhile to typify the great things of Christ and the gospel, that were in due time to shine forth in their own brightness, and thereby cause all the shadows to flee away and disappear, as the stars before the rising sun. III. That none of the gifts and sacrifices there offered could make the offerers perfect as pertaining to conscience (v. 9); that is, they could not take away the desert, or defilement, or dominion, of sin; they could not deliver conscience from a dread of the wrath of God; they could neither discharge the debts, nor resolve the doubts, of him who did the service. A man might run through them all in their several orders and frequent returns, and continue to do so all his days, and yet not find his conscience either pacified or purified by them; he might thereby be saved from corporal and temporal punishments that were threatened against the non-observers, but he could not be saved by them from sin or hell, as all those are who believe in Christ. IV. The Holy Ghost hereby signifies that the Old-Testament institutions were by external carnal ordinances imposed upon them until the time of reformation, v. 10. Their imperfection lay in three things:-1. Their nature. They were but external and carnal meats and drinks, and divers washings. All these were bodily exercises, which profit little; they could only satisfy the flesh, or at best sanctify to the purifying of the flesh. 2. They were not such as were left indifferent to them to use or disuse, but they were imposed upon them by grievous corporal punishments, and this was ordered on purpose to make them look more to the promised Seed, and long more for him. 3. These were never designed for a perpetuity, but only to continue till the time of reformation, till the better things provided for them were actually bestowed upon them. Gospel times are and should be times of reformation,-of clearer light as to all things necessary to be known,-of greater love, inducing us to bear ill-will to none, but good-will to all, and to have complacency in all that are like God,-of greater liberty and freedom both of spirit and speech-and of a more holy living according to the rule of the gospel. We have far greater advantages under the gospel than they had under the law; and either we must be better or we shall be worse. A conversation becoming the gospel is an excellent way of living; nothing mean, foolish, vain, or servile becomes the gospel. V. The Holy Ghost signifies to us hereby that we never make the right use of types but when we apply them to the antitype; and, whenever we do so, it will be very evident that the antitype (as in reason it should) greatly excels the type, which is the main drift and design of all that is said. And, as he writes to those who believed that Christ had come and that Jesus was the Christ, so he very justly infers that he is infinitely above all legal high priests (v. 11, 12), and he illustrates it very fully. For, 1. Christ is a high priest of good things to come, by which may be understood, (1.) All the good things that were to come during the Old Testament, and now have come under the New. All the spiritual and eternal blessings the Old-Testament saints had in their day and under their dispensation were owing to the Messiah to come, on whom they believed. The Old Testament set forth in shadows what was to come; the New Testament is the accomplishment of the Old. (2.) All the good things yet to come and to be enjoyed in a gospel state, when the promises and prophecies made to the gospel church in the latter days shall be accomplished; all these depend upon Christ and his priesthood, and shall be fulfilled. (3.) Of all the good things to come in the heavenly state, which will perfect both the Testaments; as the state of glory will perfect the state of grace, this state will be in a much higher sense the perfection of the New Testament than the New Testament was the perfection of the Old. Observe, All things past, present, and to come, were, and are, founded upon, and flowing from, the priestly office of Christ. 2. Christ is a high priest by a greater and more perfect tabernacle (v. 11), a tabernacle not made with hands, that is to say, not of this building, but his own body, or rather human nature, conceived by the Holy Ghost overshadowing the blessed virgin. This was a new fabric, a new order of building, infinitely superior to all earthly structures, not excepting the tabernacle of the temple itself. 3. Christ, our high priest, has entered into heaven, not as their high priest entered into the holiest, with the blood of bulls and of goats, but by his own blood, typified by theirs, and infinitely more precious. And this, 4. Not for one year only, which showed the imperfection of that priesthood, that it did but typically obtain a year's reprieve or pardon. But our high priest entered into heaven once for all, and has obtained not a yearly respite, but eternal redemption, and so needs not to make an annual entrance. In each of the types there was something that showed it was a type, and resembled the antitype, and something that showed it was but a type, and fell short of the antitype, and therefore ought by no means to be set up in competition with the antitype. 5. The Holy Ghost further signified and showed what was the efficacy of the blood of the Old-Testament sacrifices, and thence is inferred the much greater efficacy of the blood of Christ. (1.) The efficacy of the blood of the legal sacrifices extended to the purifying of the flesh (v. 13): it freed the outward man from ceremonial uncleanness and from temporal punishment, and entitled him to, and fitted him for, some external privileges. (2.) He infers very justly hence the far greater efficacy of the blood of Christ (v. 14): How much more shall the blood of Christ, etc. Here observe, [1.] What it was that gave such efficacy to the blood of Christ. First, It was his offering himself to God, the human nature upon the altar of his divine nature, he being priest, altar, and sacrifice, his divine nature serving for the two former, and his human nature for the last; now such a priest, altar, and sacrifice, could not but be propitiatory. Secondly, It was Christ's offering up himself to God through the eternal Spirit, not only as the divine nature supported the human, but the Holy Ghost, which he had without measure, helping him in all, and in this great act of obedience offering himself. Thirdly, It was Christ's offering himself to God without spot, without any sinful stain either in his nature or life; this was conformable to the law of sacrifices, which required them to be without blemish. Now further observe, [2.] What the efficacy of Christ's blood is; it is very great. For, First, It is sufficient to purge the conscience from dead works, it reaches to the very soul and conscience, the defiled soul, defiled with sin, which is a dead work, proceeds from spiritual death, and tends to death eternal. As the touching of a dead body gave a legal uncleanness, so meddling with sin gives a moral and real defilement, fixes it in the very soul; but the blood of Christ has efficacy to purge it out. Secondly, It is sufficient to enable us to serve the living God, not only by purging away that guilt which separates between God and sinners, but by sanctifying and renewing the soul through the gracious influences of the Holy Spirit, purchased by Christ for this purpose, that we might be enabled to serve the living God in a lively manner. |
